[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [梵網經古迹記](https://indike.org/pramana/in.bauddha.taisho.1815) › 2.121 # 梵網經古迹記 2.121 梵網經古迹記 2.121 - **Language:** Classical Chinese ### [2.121](https://indike.org/pramana/in.bauddha.taisho.1815.2.121) 述曰：輕拒賢善即是無愧，一切惡法從此而生，紹隆佛種之所不宜，故須制也。無利益心故言「惡心」，離三根故亦言「無事」。此無根謗不能陷沒，故於利他制為輕罪。其聲聞戒無根謗重，謗實為輕，於彼自行通輕重故。俗云：士為知己者用。其知己者，「良人」也。施我之善，其師也。護身財者，王之教也。蒙覆養者，親之恩也。言「六親」者，父、母、伯、叔、兄、弟為六。知恩報恩，菩薩本行，死尚不辭而生反害。如說世尊為雁王時，將五百雁向南飛之。爾時雁王墮獵師網，時有一雁悲鳴吐血徘徊不去。爾時獵師彎弓欲射，不避弓矢目不暫捨，即鼓兩翅來投雁王，五百群雁徘徊虛空亦復不去。爾時獵師見此一雁，即生慚愧尋時放捨。其一雁者即阿難是。阿闍世王雖放醉象，心生顧戀不離世尊，五百羅漢登空如本。既重其恩至人所讚，菩薩若背制之為罪。 > The Commentary states: To lightly reject the worthy and wholesome is itself shamelesness; all evil dharmas arise from this. This is unbefitting for one who continues and magnifies the Buddha lineage, and so it must be prohibited. Because there is no intention to benefit, it says 'with an evil mind'; because it lacks the three grounds \[of seeing, hearing, or suspecting\], it also says 'without basis'. Such baseless slander cannot bring them to ruin; hence, with respect to benefiting others, it is prohibited as a minor offense. In the śrāvaka precepts, baseless slander is grave while slandering what is actual is minor, because for their personal practice it encompasses both grave and minor. A popular saying goes: 'A gentleman exerts himself for one who understands him.' The one who understands him is a 'worthy person'. One who bestows goodness upon me is a teacher. One who protects my body and wealth is the king's governance. One who shelters and nurtures me is the kindness of relatives. As for the 'six relations', they are father, mother, elder paternal uncles, younger paternal uncles, elder brothers, and younger brothers. To know kindness and repay kindness is the fundamental practice of a bodhisattva; even in facing death one would not refuse, yet here one turns against them and harms them. For instance, it is said that when the World-Honoured One was a wild goose king, he led five hundred geese flying south. At that time, the goose king fell into a hunter's net. Then one goose cried out in sorrow, vomited blood, and hovered without leaving. When the hunter drew his bow to shoot, \[that goose\] did not evade the bow and arrow, not averting its gaze for a moment, and fluttered both wings to cast itself before the goose king; the flock of five hundred geese also hovered in the sky without leaving. When the hunter saw this one goose, he immediately felt shame and remorse, and forthwith released them. That one goose was Ānanda. Although King Ajātaśatru released a drunken elephant, \[Ānanda's\] mind harboured longing and did not leave the World-Honoured One, while the five hundred arhats ascended into the air as before. Since valuing such kindness is praised by perfect persons, for a bodhisattva to turn against it is prohibited as an offense. > — English (machine translation) (machine translation) - [Previous: 2.120](https://indike.org/pramana/in.bauddha.taisho.1815.2.120) - [Next: 2.122](https://indike.org/pramana/in.bauddha.taisho.1815.2.122) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1815.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1815~en-mt.2.121) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1815.2.121](https://indike.org/pramana/in.bauddha.taisho.1815.2.121) · Pramāṇa